How to Realize the Eight Consciousnesses through Direct Perception

All eight consciousnesses are formless and without marks. Discovering the eight consciousnesses means discovering the operational characteristics (ākāra) of the eight consciousnesses; one cannot see the substance (vijñāna-śarīra) of the eight consciousnesses themselves. We can use the analogy of wind: the eight consciousnesses are like the wind. We cannot see the wind; we can only discover its function. Likewise, we also cannot see the eight consciousnesses; we can only discover the functions of the eight consciousnesses. If there were only the tathāgatagarbha and no five aggregates, the tathāgatagarbha could not manifest, and at that time even the Buddha could not discover the tathāgatagarbha itself.

When the wind blows on a great tree, the tree sways, and one knows there is wind—one has realized the wind. The five aggregates are like the great tree; the seven consciousnesses themselves can also be the great tree, or can also be the wind. The mind consciousness is like the wind. When the tree of the five aggregates sways, one knows that the wind of the mind consciousness has manifested, knows that the wind of the mind consciousness exists, and has realized the wind of the mind consciousness. The mind consciousness is also formless and without marks, yet it can discover its own operational characteristics and mental factors (caittas), discerning its own thoughts and mental activities. These mind consciousnesses and mental activities are all formless and without marks, yet they possess the capacity for discernment and can be realized and perceived.

If one realizes the wind based on the swaying of the tree, is this realization an inference (anumāna) or direct perception (pratyakṣa)? It is certainly direct perception, because the tree is indeed swaying before one's eyes, and the swaying is indeed the function of the wind. Without comparing it with other dharmas, one can know it directly. If one realizes the mind-substance of the tathāgatagarbha based on its functioning, this is likewise direct perception, not inference. When the wind blows on your face and you feel coolness, you know there is wind—this is absolutely direct perception and realization; apart from this, there is no other way to realize the wind through direct perception.

When a person feels stuffy in a room, he knows the oxygen in the room is insufficient, so he goes outside to get fresh air. Is feeling the lack of oxygen direct perception or inference? It is certainly direct perception and realization, because one has personally experienced it, which is the most convincing. When you see the sunlight and find it dazzling, you turn away; at that moment you know your eye consciousness has seen the sunlight, and at the same time you have realized the eye consciousness. Knowing that you see the object before you, you know it is the eye consciousness that sees it, and you have realized the eye consciousness through direct perception.

When you are deliberating, you know the mind consciousness has manifested, and you have realized the mind consciousness. This is also realizing the mind consciousness itself—it is self-validating cognition (svasaṃvedana), the power of introspection (pratyavekṣā-bala). This is realizing the mind consciousness through direct perception, not knowing it through inference. When drinking water, if you feel the water is cool, this feeling is the feeling of the body consciousness; you have realized the body consciousness through direct perception, not through inference. Therefore, a conclusion can be drawn: whatever can be known in the present moment, not derived through comparison, is a state of direct perception and is personal realization.

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